Starting from a Foucaultian perspective, the article draws attention to current developments that neutralise democracy through the 'governmentalisation of democracy' and processes of 'governmental subjectivation'. Here, ideas of Rancière are introduced in order to clarify how democracy takes place through the paradoxical process of 'political subjectivation', that is, a disengagement with governmental subjectivation through the verification of one's equality in demonstrating a wrong. We will argue that democracy takes place through the paradoxical process of political subjectivation, and that today's consensus (...) society tends to depoliticize all processes of subjectivation. A final step in the argumentation is to introduce the concept of 'pedagogic subjectivation'—to be understood as the experience of potentiality—that is to be distinguished from governmental subjectivation and also from political subjectivation. The concept 'pedagogic subjectivation' is proposed as a way of thinking of the school as a public place. (shrink)

Gender, race, and sexuality are not just identities; they are also systems of social organization – i.e., systems of privilege and oppression. This article addresses two main ways privilege and oppression (e.g., racism, misogyny, heteronormativity) are relevant topics in and for philosophical aesthetics: (i) the role of the aesthetic in privilege and oppression, and (ii) the role of philosophical aesthetics, as a discipline and a body of texts, in constructing and naturalizing relations of privilege and oppression (i.e., white heteropatriarchy). The (...) first part addresses how systems of privilege and oppression use the aesthetic. I will discuss various ways race, gender, and sexuality, as both embodied identities and broader social institutions, work with and through “the aesthetic”. The second part addresses racism and (hetero) sexism in the discipline of aesthetics. Both in its history and its present practice aesthetics’apparent neutrality on questions of privilege and oppression is actually evidence of its investment in systems of privilege and oppression. (shrink)

This paper argues that much of Jacques Rancière’s redefinition of emancipation owes a lot to one key character from his archival research on nineteenth-century worker-poets, Louis-Gabriel Gauny, the self-proclaimed plebeian philosopher. This is especially the case in regard to Rancière’s understanding of subjectivation forming a double of the self and a double of social reality as worlds within worlds. The paper puts forward that Gauny’s form of emancipation is valid today as an aesthetic revolution that reveals Rancière’s practices of equality (...) to be an emancipatory way of life. In doing so, it will engage with Gauny’s connection with the contemporary precariat. (shrink)

Cet article a déjà a paru dans Parcours anthropologiques, N° 8 et est accessible ici. Nous remercions Laure Garrabé de nous avoir autorisé de le reproduire sur RHUTHMOS. RÉSUMÉ : Le maracatu-de-baque-solto est une forme à la fois musicale, chorégraphique et dramaturgique de la Zona da Mata Norte de Pernambuco, qu'on peut voir au climax de sa spectacularisation pendant le carnaval de Recife, capitale de l'État. Née sur les plantations de canne à sucre au début du XXe siècle, elle présente (...) deux - Anthropologie – Nouvel article. (shrink)